注大乘入楞伽經 2.140

2.140

言所依因及所緣滅，即相續滅者。謂所依無始根本無明習氣因滅，及所緣妄境界染法緣滅，即微細流注生住滅識滅也。言所依因，謂無始戲論習氣。所緣謂自心所見分別境界者，經自牒釋所滅無明，及妄境界為因緣義也。故論云「以無明滅故心無有起，以心無起故境界隨滅，以因緣俱滅故心相皆盡，名得涅槃成自然業。」

Saying that when the supported causes and the perceived conditions cease, continuity ceases means: when the cause, which is the supported beginningless fundamental ignorance-latency, ceases, and the conditions, which are the defiled phenomena of the perceived false objective realms, cease, then the subtle, flowing consciousness of arising, abiding, and cessation ceases. When it says that the supported cause refers to the latencies of beginningless conceptual proliferation and the perceived conditions refer to the discriminated objective realms seen by one's own mind, the sūtra itself is citing and explaining the meaning of the cessation of ignorance and false objective realms serving as causes and conditions. Thus the treatise says: 'Because ignorance ceases, the mind has no arising; because the mind has no arising, objective realms cease accordingly; because causes and conditions both cease, the characteristics of the mind are entirely exhausted—this is called attaining nirvāṇa and accomplishing spontaneous action.'